All these calendars, some of which had been printed wholly or in part long ago, while a few have only been discovered of late, have been brought together for the first time in the first volume of the _Corpus Inscriptionum Latinarum_, edited by Mommsen with all his incomparable skill and learning, and furnished with ample elucidations and commentaries. And we now have the benefit of a second edition of this by the same editor, to whose labours in this as in every other department of Roman history it is almost impossible to express our debt in adequate words. All references to the calendars in the following pages will be made to this second edition.
A word remains to be said about the _Fasti_ of Ovid[37], which is a poetical and often fanciful commentary on the calendar of the first half of the Julian year, i.e. January to June inclusive; each month being contained in one book. Ovid tells us himself[38] that he completed the year in twelve books; but the last six were probably never published, for they are never quoted by later writers. The first six were written but not published before the poet’s exile, and taken in hand again after the death of Augustus, but only the first book had been revised when the work was cut short by Ovid’s death.
Ovid’s work merits all praise as a literary performance, for the neatness and felicity of its versification and diction; but as a source of knowledge it is too much of a medley to be used without careful criticism. There is, however, a great deal in it that helps us to understand the views about the gods and their worship, not only of the scholars who pleased themselves and Augustus by investigating these subjects, but also of the common people both in Rome and in the country. But the value varies greatly throughout the work. Where the poet describes some bit of ritual which he has himself seen, or tells some Italian story he has himself heard, he is invaluable; but as a substitute for the work of Varro on which he drew, he only increases our thirst for the original. No great scholar himself, he aimed at producing a popular account of the results of the work of scholars, picking and choosing here and there as suited his purpose, and not troubling himself to write with scientific accuracy. Moreover, he probably made free use of Alexandrine poets, and especially of Callimachus, whose _Aetia_ is in some degree his model for the whole poem; and thus it is that the work contains a large proportion of Greek myth, which is often hard to distinguish from the fragments of genuine Italian legend which are here and there imbedded in it. Still, when all is said, a student of the Roman religion should be grateful to Ovid; and when after the month of June we lose him as a companion, we may well feel that the subject not only loses with him what little literary interest it can boast of, but becomes for the most part a mere investigation of fossil rites, from which all life and meaning have departed for ever.